Mahdaviah Insight - September 2026

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September 2026 (Rabi al-Awwal/Rabi us-Sani 1448H) Vol. 12, Number 3

Editorial: The One with a Clear Proof (Sahab-e-Bayyanah)

In the Name of Allah, the Most Beneficent, the Most Merciful

The month of Jamadi ul Awwal has great significance for Mahdavis because this is the month of the birth of Allah’s Caliph, Hazrat Syed Muhammed (Jaunpuri) Mahdi Alaihis-Salaam. He ^AS came to propagate the teachings of Vilayat-e-Muhammadiya, and this is the primary purpose of his advent. Just like any other matter, the Muslim Ummah is divided on the subject of Mahdi, and some people have gone to the extreme point to question the need for his advent. In fact, they are directly in conflict with Allah ^SWT and Prophet Muhammed ^SAS.

Among those who believe in the advent of Mahdi, we see that a large majority of the Muslim Ummah is still waiting for the advent of this personality; this includes people from Shia Islam and Sunni Islam. It is only the Mahdavia Community that has a firm belief that Hazrat Syed Muhammed (Jaunpuri) ^AS is the Caliph of Allah and the Mahdi as promised.

When Allah ^SWT sends someone (a prophet or a Caliph) for the guidance of Mankind, He will send that person with evidence (Bayyanah). The following Arabic text came at two places in the Qur’an:

أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِۦ

(Is he who stands on a manifest proof from his Lord?)

Surah Muhammed (47:14): “Can then he, who stands on clear evidence from his Lord, be like those for whom their evil deeds are beautified for them, while they follow their own lusts?" In this verse, Allah ^SWT clearly laid down the difference between Prophet Muhammed ^SAS (who is with clear evidence (proof) from his Lord) and the infidels of Makkah such as Abu Jahal and his companions.

Surah Hud (11:17): “Is he who relied on a clear proof from his Lord, and a witness from Him recited it, and before it was the Book of Moses, an example and a mercy? Such believe therein, and whoso disbelieved therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning him. Lo! It is the Truth from thy Lord, but most of mankind believe not."

In this second verse, the Qur’an clearly laid down a difference between someone who is on clear proof from his Lord (This should be someone who has been sent by Allah. Since Prophet Muhammed ^SAS is the last in the chain of prophets, therefore, this person should be a Caliph of Allah and he is the Mahdi, the Promised) and those who are in love of this world, therefore, cannot be equal to him (Mahdi). Further, the evidence (Bayyanah) that is given to Mahdi by Allah SWT is the Vilayat of Prophet Muhammed ^SAS. Mahdi ^AS presented this verse (11:17) as proof of his Mahdiyat.

The evidence (Bayyanah), which is in the form of Vilayat-e-Muhammadiya, is so important that without it, one cannot even strive for the ultimate goal of human life (Deedar-e-Ilahi). It is for this purpose that the Prophet ^SAS has instructed the Ummah to go and make a covenant with him even if you have to crawl on ice because he is the Caliph of Allah, Mahdi. In other words, the teachings of Ihsan will remain out of bounds if one does not have the benefit (Faiz) of Vilayat. The whole purpose of the above discussion is to underline the importance of understanding the need and importance of the advent of Mahdi in the Ummah of Prophet Muhammed ^SAS.

As Mahdavis, when we have accepted Hazrat Syed Muhammed Mahdi ^AS who was born on 14^th Jamadi ul Awwal 847H, as Mahdi, the promised, we have much more responsibility to strive hard for putting all the teachings of Mahdi ^AS (obligations of Vilayat along with obligations of Nabuwat) into practice to reach our goal. If we focus on the teachings of Mahdi ^AS, it is very clear that our goal is not to seek this world but the creator of this world; our goal is not to seek Jannah but the creator of Jannah, knowing our Lord (Allah) and having His Irfan. If this is our objective of this life, we cannot follow the course outline where we cannot have a chance to go beyond Jannah. Thus, our course outline is different from others; our objective of life is different from others. As Mahdi AS said, “Even if all the eight paradises are given to you. Do not be content with them. Be magnanimous and ambitious; be in love with the Truth (Haq). You are the Phoenix of the nearby mountain. Soar (as high as you can).”

On the occasion of Milad of Imam Mahdi ^AS, let us take a pause and reflect on what we are supposed to do and what we are actually doing. Do we have faith in the personality of Imam Mahdi? Do we believe that the proof of Deen lies in three sources, the Qur’an, the Prophet ^SAS, and the Mahdi ^AS. If we have any doubt in any of these sources, this is the time to set out faith straight before we meet the eventuality.

Editorial Team

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Mahdi ASWS as Mubayyin-e-Kalamullah

In the name of Allah, the Most Beneficent, Most Merciful.

Mubayyin is derived from the Arabic root word Bayaan. Bayaan means explanation, definition, statement, etc.Mubayyin means person who explains, defines, and clarifies. This is also part of the status and one of the titles of Imamuna Mahdi ^AS, and also one of the objectives for the advent of Imamuna Mehdi ^AS. In the Surah Al Qiyamah, Allah says:

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ

“Thumma inna AAalayna bayanahu” (75:19)

This is translated as “Then indeed, to explain its details to you is upon Us" (and to make it clear). This is the promise of Allah made in the Quran to the people, and Allah has taken the responsibility to explain the real meaning of the Quran. So, one of the objectives of the advent of Imamuna ^AS was to explain and clarify the real meaning of the Quranic verses, as intended by Allah. It is for this reason that one of the titles of Imamuna ^AS is Muradullah, i.e., he explained the real meaning of the Qur'an by explaining what Allah intended by those verses.

There are numerous commentaries on the Quran. The commentary on the Quran is called Tafsir. The plural is Tafaseer; the commentator is called Mufassir. The earliest of the tafaseer is by Abdullah Ibn Abbas, a companion of the Prophet PBUH. There are other important ones, such as Tafsir Ibn Kathir, etc.

A tafsir is based on explaining the general meaning of the verse, the circumstances of the revelation of a particular verse (Shaan e Nuzool), and the interpretation of the commentator (mufassir). The main difference between a tafsir and the bayan e Quran of Imamuna ^AS is that the Bayan was not based on his personal interpretation of the verse, but that the meanings of the verses were taught and revealed to Imamuna ^AS, directly by Allah Himself. As Mehdi ^AS said, this servant of Allah gets fresh revelation every day and does not say anything out of my own interpretation.

Mahdi ^AShas also said, "This servant would be an oppressor and slanderer (Zalim and Muftari of Allah) if he studies and thinks of the meaning of the Quran in seclusion and comes out and explains {bayaan} the Quran.Whatever this servant says and does or reads, he does it under the command of or under the permission of Allah. Whichever verse (of the Quran) is shown, he reads it, and he explains it as instructed by Allah. I am taught by Allah every day. This is the situation this servant is in." (Naqliyat Bandagi Miyan Abdur-Rasheed RZ, Naql #9, page 47)

Imamuna AS did the Bayan e Quran between the prayers of Asr and Maghrib. Huge crowds gathered to listen to those divinely revealed words. And one of the miracles of the Bayan e Quran by Imamuna AS was that every person heard the words in his or her own mother tongue. If somebody spoke Hindi, he would hear it as spoken in Hindi; if somebody spoke Gujarati, he would hear it in the Gujarati language.

Another miracle of this Bayan e Quran was that people sitting closer and farther will hear the voice, evenly with the same volume of sound. The bayan e Quran of Imamuna AS was not recorded in the written form but was memorized by his companions (As’haab), word for word. The same tradition of doing the bayan e Quran between the prayers of Asr and Maghrib was carried on by his Caliphs, and after them, the successive Murshids of the time. The Murshids trained their successors in the bayan e Quran, and it was one of the prerequisites to be able to do the bayan e Quran. This tradition continued for a few centuries after the Imam AS had passed away, but lately this tradition has become extinct and antiquated.

Here we present two such examples of explanation or interpretation as presented by Imamuna Mahdi AS based on Allah’s command:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَـٰرَىٰ ۔۔۔۔۔۔

Naql: It is narrated that Imam Mahdi ^AS, while explicating the Qur’anic verse, "Believers! Do not draw near to the Prayer while you are intoxicated” (4:43), he ^AS said, “The drunkenness (Sukara) here also means the drunkenness of the world.” (Naqliyat Bandagi MiaN Abdul-Rasheed ^RZ, 213, page 117 (English version))

We can see how Mahdi AS has explained the meaning of “Sukara” to include all intoxicants, and the most lethal being the drunkenness of the love of this world. Intoxication also includes lust and greed for the material wealth and love to retain it. This is also proof of him being the explainer of the Qur'an. Now when we read this Qur’anic verse, we will understand that when we stand up for the prayer (Namaaz), we should remove everything that would bring intoxication, and that includes the love of this world.

Once Mahdi ^(pbuh) was doing Bayan-e-Qur’an and explaining the following verse of the Qur’an:

لَن تَنَالُوا۟ ٱلْبِرَّ حَتَّىٰ تُنفِقُوا۟ مِمَّا تُحِبُّونَ وَمَا تُنفِقُوا۟ مِن شَىْءٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ

“Lan tanaloo albirra hatta turnfiqoo mimma tuhibboona wama tunfiqoo min shayin fainna Allaha bihi Aleemun” (3:92)

Malik Burhanuddin ^(RZ), who was attending the sermon, came to Mahdi ^(pbuh) and offered his horse and sword as a charity. Mahdi ^(pbuh), asked why do you want to give these things, Malik said because I love them very much; Mahdi ^(pbuh) again asked him why he loves these things, Malik responded that they are meant to protect his life. On hearing this, Mahdi ^(pbuh) said that it means that you love yourself (Dhat) and Allah wants your Dhat, and not your sword or horse. Mahdi ^(pbuh) also explained that the word “Birr” in this verse is for “Zaat-e-Khuda.”

Now the meaning of the verse is very clear in which Allah says that you cannot reach the Irfan (Gnosis) of Allah unless you surrender your Dhat (self) in love of Allah. Malik Burhanuddin, hearing this explanation, immediately presented himself, performed the Tark-e-Dunya (Tark-e-Zaat w Hasti) and joined the company of Mahdi ^(pbuh). He started a new spiritual journey towards seeking Allah’s vision.

Abu Naimath Shahab

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A Couplet from Iqbal’s Shikwa and Qur’an

In the Name of Allah, The Most Beneficent, The Most Merciful.

Dr. Mohammed Iqbal, one of the most prominent Urdu/Persian poets, wrote a poem, famously known as Shikwa (Complaint). What Iqbal did is to represent the common voices of many Muslims. Basically, Iqbal’s complaint was the apparent comfortable lifestyle of the non-Muslims while Muslims are suffering in this world facing all kinds of calamities, oppression, poverty, lack of resources etc. Here we present only one couplet from this poem:

Yet see how still Your bounties rain on the roofs of unbelieving clans,

While strikes Your thunder-bolt the homes of all-forbearing Massalmans!

A careful study shows that Allah SWT has answered

such complains in verses 15 and 16 of chapter 11.

مَن كَانَ يُرِيدُ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَـٰلَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ

أُولَـٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ

“Whoever desires (only) this worldly life and its luxuries, We will pay them in full for their deeds in this life—nothing will be left out. It is they who will have nothing in the Hereafter except the Fire. Their efforts in this life will be fruitless and their deeds will be useless. (Surah Hud, Verses 15,16)

The following points emerge from the commentaries of Qur’an such as Tafsir al-Kashani and Kashf al-Asrar:

1. He who desires the life of this world: in other words, every person who performs a deed, even if that [deed] should seem to belong to the deeds of the Hereafter outwardly, with the intention of [gaining things of] this world and solely desiring a share of its shares, God, exalted be He, shall repay him in full the recompense for it therein, but nothing of the reward of the Hereafter shall reach him.

2. “When someone is satisfied with this world without Me, despite the lowliness of its attributes, I will not hold him back from the enjoyment of some days. But the sweetness of its perfection will be followed by the bitterness of its disappearance.

3. “When someone wants this world from Me, this world will not be held back from him, but he will be helpless in the next world, and this world also will not stay with him.”

4. If he only desires this world with his deeds, then he [himself] has turned his face towards it and has turned away from the Hereafter. It is mentioned in the traditions that whoever turns his face towards this world has turned his back on God. Turning one’s back on God is to sleep always with thoughts of this world and to wake up with thoughts of this world while one’s moments are drowned in them. 5. Scholars are of the opinion that with the words “Man kaana Yuridul Hayaatad-Duniya” refer to the one who does good deeds always with the intention of getting the benefits in this world and never thinks of the Hereafter. A person who sometimes asks for something from this world would not be included in this category because he is not always asking for the benefits of this world.

Seeking the benefits of this world is condemned and it cannot be the characteristic of a Momin. Qur’an says thus, “......and the life of this world is just counterfeit wealth.” (3:185)

َمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

Here is another verse, “Beautified is for mankind the love of these desires – women, and sons, and heaps of gold and piled up silver, and branded horses, and cattle and fields; this is the wealth of the life of this world; and it is Allah, with Whom is the excellent abode. (3:14)

Allah ^SWT made it very clear that the believers should not complain if they do not get the relief or benefits in this world because the material benefits of this world should not be desired by a Momin. Hazrath Abu Huraira ^RZ reported Allah’s Messenger ^SAS as saying: “The world is a prison-house for a believer and Paradise for a non-believer.” (Sahih Muslim #2956). Mahdi al-Ma’ud ^ASWS has said that the love for this world is Kufr and he ^ASWS has instructed us to seek Allah ^SWT alone from Allah ^SWT (Khuda se Khuda ko Maango).

In the translation of verses 15 and 16 of Surah Hud (as presented at the beginning of this article) , the keyword is WHOEVER, and it is absolute, as explained by Mubayyin e Kalamullah Imamuna Mahdi al-Ma’ood ^ASWS.

Once an officer, who had good knowledge of Islamic Shari’ah came and attended the sermon in which Imam Mahdi ^ASWS was explaining the meaning of the verses 15 and 16 of chapter 11 (Surah Hud). Imam^ASWS said that one who became a disciple or a lover of this world and its adornment, Allah ^SWT will recompensate them in full in this world itself and these are the people for whom there is nothing except fire in the life of hereafter. The officer said that these verses are meant for the non-believers (kafireen). Imam ^ASWSsaid, whoever has these attributes is, without any doubt, a kafir. Then the officer said, these attributes are there in the king, the Qazi, and many of the religious scholars of current time. Imamuna ^ASWS said, Allah ^SWT says مَن كَانَ (whoever) therefore, we also say مَن كَانَ and does not relate to any specific person. He then said that these attributes are present in my personality, Imam ^ASWS said a Momin cannot have these attributes, how can you have these attributes if you are reciting the Kalima of Prophet Muhammed ^SAS. The officer insists for the third time that he has these attributes on which Imamuna Mahdi ^ASWS said that if you have these attributes and also affirm to this fact, Allah ^SWT declares you a Kafir.

Hence, in view of the above explanation, to be a Momin one needs to shun these attributes, the love for this world and its adornments and luxuries, and nurture the love of Allah ^SWT and the desire for His^SWT vision (Deedar e Khuda), in this world and in the hereafter. Tark-e-Duniya is one of the mandatory acts of Vilayath (farz-e-Vilayath) that will help us to perfectly absorb the meaning of these two verses. You can live in this world without being desirous of getting involved in its adornment. This can be understood by the sailing of a boat. A boat can sail as long as it is on the surface of the water, but it will sink and get destroyed if water comes in it.

As a famous Urdu poet, Akbar Allahbadi puts it:

I live in this world, but I have no desire for worldly things.

I am just passing through the marketplace (of life), but I am not a buyer.

May Allah ^SWT guide us to the right path, detach our hearts from this world, and bestow us with His vision in this world and in the hereafter. AMEEN.

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جب دستِ خیانت میں دامن تھا امانت کا

دم گھٹنے لگا تھا جب مشاقِ شریعت کا

افسانۂ باطل تھا جب نام حقیقت کا

جب در ہی مقفّل تھا کاشانۂ وحدت کا